so if they had acknowledged the Creator and known Him without affirming the two declarations of faith, that would not have been accepted from them, nor would it have brought them out of unbelief. He did not address them with these requirements one after another; rather, He addressed them with all of them from the outset.

Here, scholars discussed whether an unbeliever must be granted a respite if he requests time to reflect. Some Mu'tazilite speculative theologians deemed this obligatory, as did those who followed their approach, such as al-Qādī Abū Bakr, al-Qādī Abū Ya'lā in al-Mu'tamad, and others.

As for the jurists, the leading authorities in religion, they do not regard this as obligatory without qualification.

During fighting, they are fought until they embrace Islam or agree to pay the jizyah tax, if they belong to a category from whom it may be accepted. If one of them is taken captive, however, his execution is not obligatory. If such a person requests a respite and there is hope that he will embrace Islam, he is granted it.

As for an apostate, the majority do not allow him a respite of more than three days.

Someone covered by a covenant is not compelled to embrace Islam and thus always has time to reflect.

If the inhabitants of a territory who are able to defend themselves ask the ruler to grant them a period of respite, and he hopes that this will lead them to embrace Islam and does not fear a greater harm, he grants them that respite.

If someone belonging to a people at war with the Muslims requests safe-conduct in order to hear the Quran and examine the evidence for Islam, we grant him safe-conduct. As Allah Most High says:

“If any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah; then escort him to his place of safety.”

As for those who hold that obligation is established by reason, which is the position of the Mu'tazilites, the Karrāmiyyah, and those